>>Blind Librarian!
>>Sitting in silent chambers
>>Have you lost your tongue?
Pretentious wanker
Builds chambers to praise Himself
Tongue stuck up Own arse. *
>>I do not speak of the Suttas/Sutras, I speak only of your attachment to them.
>>See Exhibit A below.
"I" "I" "I"! Oh, how easy to copy your stylee and ignore everything else
posited in order to give a lecture (or is it 'teaching'?) on there being no "I"
to do the speaking etc etc yada yada.
Anyway, I'm glad that we've wasted god knows how many posts to condense it down
to this - my attachment to the sutras. This I assume then, applies to every
other student of the Buddhist sutras? How many 'Exhibit A's do I have to
present to you to show that ultimately all are dropped (self, sutras,
meditation, jhanas etc etc) when reaching the other shore. But they serve as a
raft for now (except for those 'Thus gone' like yourself who were born
Enlightened). That's not to claim that there mightn't be some attachment. Who
doesn't have attachments (except you)?? That's what practicing vipassana is for
- to understand and root out the conditions that create attachments. Sorry that
I haven't gotten that far yet.
>>PS - Again, 'Buddha', is not a name/person. Siddhartha (so we are
told) preferred to be addressed as "Tathāgata" - but I realize you
are too busy with all of his (so we are told) teachings to spare a
moment's reflection on this, as I did a few posts ago.
You will recall (obviously not), that when talking about Joesph Campbell and
myths, I mentioned that it doesn't matter whether the Buddha existed or not.
Just so we're on the same page:
The birds have vanished into the sky,
And now the last cloud drains away.
We sit together, the mountain and me,
Until only the mountain remains.
(Li Po)
>>PSS - Link(s) would have sufficed.
Yeh, but printing it off tied in well with the Willy Wonka link ; ) ("It's
here in black and white!")
Mike
* God, I hope you've got a sense of humour! : )
________________________________
From: Kristopher Grey <[email protected]>
To: [email protected]
Sent: Friday, 10 August 2012, 1:29
Subject: Re: [Zen] Dusty library mirror
Blind Librarian!
Sitting in silent chambers
Have you lost your tongue?
I do not speak of the Suttas/Sutras, I speak only of your
attachment to them. See Exhibit A below.
KG
PS - Again, 'Buddha', is not a name/person. Siddhartha (so we are
told) preferred to be addressed as "Tathāgata" - but I realize you
are too busy with all of his (so we are told) teachings to spare a
moment's reflection on this, as I did a few posts ago.
PSS - Link(s) would have sufficed.
Exhibit A
On 8/9/2012 6:44 PM, mike brown wrote:
>Ok, go for ya life and criticise the sutras, mate. Pity you weren't around at
>the time of the Buddha so you could've corrected him and I wouldn't be wasting
>my time on his teachings.. er, I mean 'fool's gold'.
>
>
>The Samádhi Suttas
>(One Through Five)
>Samádhi Sutta
>Immeasurable Concentration
>Translated from the Pali by Thanissaro Bhikkhu
>For free distribution only
>"Wise and mindful, you should develop immeasurable concentration [i.e.,
>concentration based on immeasurable good will, compassion, appreciation, or
>equanimity]. When, wise and mindful, one has developed immeasurable
>concentration, five realizations arise right within oneself. Which five?
>"The realization arises right within oneself that 'This concentration is
>blissful in the present and will result in bliss in the future.'
>"The realization arises right within oneself that 'This concentration is noble
>and not connected with the baits of the flesh.'
>"The realization arises right within oneself that 'This concentration is not
>obtained by base people.'
>"The realization arises right within oneself that 'This concentration is
>peaceful, exquisite, the acquiring of serenity, the attainment of unity, not
>kept in place by the fabrications of forceful restraint.'
>"The realization arises right within oneself that 'I enter into this
>concentration mindfully, and mindfully I emerge from it.'
>"Wise and mindful, you should develop immeasurable concentration. When, wise
>and mindful, one has developed immeasurable concentration, these five
>realizations arise right within oneself."
>
>Samádhi Sutta
>Concentration: Tranquility and Insight
>Translated from the Pali by Thanissaro Bhikkhu
>For free distribution only
>"Monks, these four types of individuals are to be found existing in world.
>Which four?
>"There is the case of the individual who has attained internal tranquility of
>awareness, but not insight into phenomena through heightened discernment. Then
>there is the case of the individual who has attained insight into phenomena
>through heightened discernment, but not internal tranquility of awareness.
>Then there is the case of the individual who has attained neither internal
>tranquility of awareness nor insight into phenomena through heightened
>discernment. And then there is the case of the individual who has attained
>both internal tranquility of awareness and insight into phenomena through
>heightened discernment.
>"The individual who has attained internal tranquility of awareness, but not
>insight into phenomena through heightened discernment, should approach an
>individual who has attained insight into phenomena through heightened
>discernment and ask him: 'How should fabrications be regarded? How should they
>be investigated? How should they be seen with insight?' The other will answer
>in line with what he has seen and experienced: 'Fabrications should be
>regarded in this way. Fabrications should be investigated in this way.
>Fabrications should be seen in this way with insight.' Then eventually he [the
>first] will become one who has attained both internal tranquility of awareness
>and insight into phenomena through heightened discernment.
>"As for the individual who has attained insight into phenomena through
>heightened discernment, but not internal tranquility of awareness, he should
>approach an individual who has attained internal tranquility of awareness...
>and ask him, 'How should the mind be steadied? How should it be made to settle
>down? How should it be unified? How should it be concentrated?' The other will
>answer in line with what he has seen and experienced: 'the mind should be
>steadied in this way. The mind should be made to settle down in this way. The
>mind should be unified in this way. The mind should be concentrated in this
>way.' Then eventually he [the first] will become one who has attained both
>internal tranquility of awareness and insight into phenomena through
>heightened discernment.
>"As for the individual who has attained neither internal tranquility of
>awareness nor insight into phenomena through heightened discernment, he should
>approach an individual who has attained both internal tranquility of awareness
>and insight into phenomena through heightened discernment... and ask him, 'How
>should the mind be steadied? How should it be made to settle down? How should
>it be unified? How should it be concentrated? How should fabrications be
>regarded? How should they be investigated? How should they be seen with
>insight?' The other will answer in line with what he has seen and experienced:
>'the mind should be steadied in this way. The mind should be made to settle
>down in this way. The mind should be unified in this way. The mind should be
>concentrated in this way. Fabrications should be regarded in this way.
>Fabrications should be investigated in this way. Fabrications should be seen
>in this way with insight.' Then eventually he [the
first] will become one who has attained both internal tranquility of awareness
and insight into phenomena through heightened discernment.
>"As for the individual who has attained both internal tranquility of awareness
>and insight into phenomena through heightened discernment, his duty is to make
>an effort in establishing ('tuning') those very same skillful qualities to a
>higher degree for the ending of the mental fermentations.
>"These are four types of individuals to be found existing in world."
>
>Samádhi Sutta
>Concentration
>Translated from the Pali by Thanissaro Bhikkhu
>For free distribution only
>"Monks, these are the four developments of concentration. Which four? There is
>the development of concentration that, when developed and pursued, leads to a
>pleasant abiding in the here and now. There is the development of
>concentration that, when developed and pursued, leads to the attainment of
>knowledge and vision. There is the development of concentration that, when
>developed and pursued, leads to mindfulness and alertness. There is the
>development of concentration that, when developed and pursued, leads to the
>ending of the effluents.
>"And what is the development of concentration that, when developed and
>pursued, leads to a pleasant abiding in the here and now? There is the case
>where a monk -- quite withdrawn from sensuality, withdrawn from unskillful
>qualities -- enters and remains in the first jhana: rapture and pleasure born
>from withdrawal, accompanied by directed thought and evaluation. With the
>stilling of directed thought and evaluation, he enters and remains in the
>second jhana: rapture and pleasure born of composure, unification of awareness
>free from directed thought and evaluation -- internal assurance. With the
>fading of rapture he remains in equanimity, mindful and alert, and physically
>sensitive to pleasure. He enters and remains in the third jhana, of which the
>Noble Ones declare, 'Equanimous and mindful, he has a pleasurable abiding.'
>With the abandoning of pleasure and pain -- as with the earlier disappearance
>of elation and distress -- he enters and remains in the
fourth jhana: purity of equanimity and mindfulness, neither pleasure nor pain.
This is the development of concentration that, when developed and pursued,
leads to a pleasant abiding in the here and now.
>"And what is the development of concentration that, when developed and
>pursued, leads to the attainment of knowledge and vision? There is the case
>where a monk attends to the perception of light and is resolved on the
>perception of daytime [at any hour of the day]. Day for him is the same as
>night; night is the same as day. By means of awareness open and unhampered, he
>develops a brightened mind. This is the development of concentration that,
>when developed and pursued, leads to the attainment of knowledge and vision.
>"And what is the development of concentration that, when developed and
>pursued, leads to mindfulness and alertness? There is the case where feelings
>are known to the monk as they arise, known as they persist, known as they
>subside. Perceptions are known to him as they arise, known as they persist,
>known as they subside. Thoughts are known to him as they arise, known as they
>persist, known as they subside. This is the development of concentration that,
>when developed and pursued, leads to mindfulness and alertness.
>"And what is the development of concentration that, when developed and
>pursued, leads to the ending of the effluents? There is the case where a monk
>remains focused on arising and falling away with reference to the five
>clinging-aggregates: 'Such is form, such its origination, such its passing
>away. Such is feeling, such its origination, such it’s passing away. Such is
>perception, such its origination; such it’s passing away. Such are
>fabrications, such their origination, such their passing away. Such is
>consciousness, such its origination, such its disappearance.' This is the
>development of concentration that, when developed and pursued, leads to the
>ending of the effluents.
>"These are the four developments of concentration.
>"And it was in connection with this that I stated in Punnaka's Question in the
>Way to the Far Shore:
>'He who has fathomed
>>>the far and near in the world,
>>>for whom there is nothing
>>>perturbing in the world --
>>> his vices evaporated,
>>>un-deserving, untroubled,
>>>at peace --
>>>he, I tell you, has crossed over birth
>>>aging.'"
>>>
>Samádhi Sutta
>Concentration
>Translated from the Pali by Nyanaponika Thera
>For free distribution only
>"There are, O monks, these three feelings: pleasant feelings, painful
>feelings, and neither-painful-nor-pleasant feelings."
>A disciple of the Buddha, mindful,
>>>clearly comprehending, with his mind collected,
>>>he knows the feelings [1] and their origin, [2]
>>>knows whereby they cease [3] and knows the path
>>>that to the ending of feelings lead. [4]
>>>And when the end of feelings he has reached,
>>>such a monk, his thirsting quenched, attains
Nibbána."[5]
>>>
>Footnotes
>1. Comy: He knows the feelings by way of the Truth of Suffering.
>2. Comy: He knows them by way of the Truth of the Origin of Suffering.
>3. Comy: He knows, by way of the Truth of Cessation, that feelings cease in
>Nibbána.
>4. Comy: He knows the feelings by way of the Truth of the Path leading to the
>Cessation of Suffering.
>5. Parinibbuto, "fully extinguished"; Comy: through the full extinction of the
>defilements (kilesa-parinibbanaya).
>
>Samádhi Sutta
>Concentration
>Translated from the Pali by Thanissaro Bhikkhu
>For free distribution only
>"Develop concentration, monks. A concentrated monk discerns things as they
>actually are present. And what does he discern as it actually is present?
>"He discerns, as it actually is present, that 'The eye is inconstant'...
>'Forms are inconstant'... 'Eye-consciousness is inconstant'... 'Eye-contact is
>inconstant'... 'Whatever arises in dependence on eye-contact, experienced
>either as pleasure, as pain, or as neither-pleasure-nor-pain, that too is
>inconstant.'
>"He discerns, as it actually is present, that 'The ear is inconstant'... 'The
>nose is inconstant'... 'The tongue is inconstant'... 'The body is
>inconstant"...
>"He discerns, as it actually is present, that 'The intellect is inconstant'...
>'Ideas are inconstant'... 'Intellect-consciousness is inconstant'...
>'Intellect-contact is inconstant'... 'Whatever arises in dependence on
>intellect-contact, experienced either as pleasure, as pain, or as
>neither-pleasure-nor-pain, that too is inconstant.'
>"So develop concentration, monks. A concentrated monk discerns things as they
>actually are present."
>Back to BuddhaSutra.com
